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JP: Outline for Sunday 1/31. Title is Ezekiel 32:32! God viewed Pharaoh as a crocodile that He would drag from the Nile and leave for dead!

Behold, I am against you,
O Pharaoh king of Egypt,
O great monster who lies in the midst of his rivers,
Who has said, ‘My River is my own;
I have made it for myself.’
But I will put hooks in your jaws,
And cause the fish of your rivers to stick to your scales;
I will bring you up out of the midst of your rivers,
And all the fish in your rivers will stick to your scales.
I will leave you in the wilderness,
You and all the fish of your rivers;
You shall fall on the open field;
You shall not be picked up or gathered.
I have given you as food
To the beasts of the field
And to the birds of the heavens. (Ezekiel 29:3-5)

The people of Ancient Egypt worshiped Sobek, a crocodile-god associated with fertility, protection, and the power of the Pharaoh. They had an ambivalent relationship with Sobek, as they did (and do) with the Nile crocodile; sometimes they hunted crocodiles and reviled Sobek, and sometimes they saw him as a protector and source of pharonic power.

Sobek was depicted as a crocodile, as a mummified crocodile, or as a man with the head of a crocodile. The center of his worship was in the Middle Kingdom city of Arsinoe in the Faiyum Oasis (now Al Fayyum), known as “Crocodilopolis” by the Greeks. Another major temple to Sobek is in Kom-Ombo, and other temples were scattered across the country.

According to Herodotus in the 5th century BC, some Egyptians kept crocodiles as pampered pets. In Sobek’s temple in Arsinoe, a crocodile was kept in the pool of the temple, where it was fed, covered with jewelry, and worshipped. When the crocodiles died, they were embalmed, mummified, placed in sarcophagi, and then buried in a sacred tomb. Many mummified crocodiles and even crocodile eggs have been found in Egyptian tombs.

Spells were used to appease crocodiles in Ancient Egypt, and even in modern times Nubian fishermen stuff and mount crocodiles over their doorsteps to ward against evil.

Their names: Oholah the elder and Oholibah her sister; They were Mine, And they bore sons and daughters. As for their names, Samaria is Oholah, and Jerusalem is Oholibah.

JP: EVS Study Bible note on Ezekiel 23:4

The names Oholah (“her tent”) and Oholibah (“my tent is in her”) are given and quickly identified as Samaria and Jerusalem. The significance of the symbolism of these names has been largely lost, and the translations suggested here are approximate.

The earthquake that will forever change that nation came as subterranean plates shifted about six miles under the surface of the earth, along a fault line that had threatened trouble for centuries. But no one saw a quake of this magnitude coming. The 7.0 quake came like a nightmare, with the city of Port-au-Prince crumbling, entire villages collapsing, bodies flying in the air and crushed under mountains of debris. Orphanages, churches, markets, homes, and government buildings all collapsed. Civil government has virtually ceased to function. Without power, communication has been cut off and rescue efforts are seriously hampered. Bodies are piling up, hope is running out, and help, though on the way, will not arrive in time for many victims.

….

Haiti’s history is a catalog of political disasters, one after the other. In one account of the nation’s fight for independence from the French in the late 18th century, representatives of the nation are said to have made a pact with the Devil to throw off the French. According to this account, the Haitians considered the French as Catholics and wanted to side with whomever would oppose the French. Thus, some would use that tradition to explain all that has marked the tragedy of Haitian history — including now the earthquake of January 12, 2010.

Does God hate Haiti? That is the conclusion reached by many, who point to the earthquake as a sign of God’s direct and observable judgment.

God does judge the nations — all of them — and God will judge the nations. His judgment is perfect and his justice is sure. He rules over all the nations and his sovereign will is demonstrated in the rising and falling of nations and empires and peoples. Every molecule of matter obeys his command, and the earthquakes reveal his reign — as do the tides of relief and assistance flowing into Haiti right now.

A faithful Christian cannot accept the claim that God is a bystander in world events. The Bible clearly claims the sovereign rule of God over all his creation, all of the time. We have no right to claim that God was surprised by the earthquake in Haiti, or to allow that God could not have prevented it from happening.

God’s rule over creation involves both direct and indirect acts, but his rule is constant. The universe, even after the consequences of the Fall, still demonstrates the character of God in all its dimensions, objects, and occurrences. And yet, we have no right to claim that we know why a disaster like the earthquake in Haiti happened at just that place and at just that moment.

The arrogance of human presumption is a real and present danger. We can trace the effects of a drunk driver to a car accident, but we cannot trace the effects of voodoo to an earthquake — at least not so directly. Will God judge Haiti for its spiritual darkness? Of course. Is the judgment of God something we can claim to understand in this sense — in the present? No, we are not given that knowledge. Jesus himself warned his disciples against this kind of presumption.

Why did no earthquake shake Nazi Germany? Why did no tsunami swallow up the killing fields of Cambodia? Why did Hurricane Katrina destroy far more evangelical churches than casinos? Why do so many murderous dictators live to old age while many missionaries die young?

Does God hate Haiti? God hates sin, and will punish both individual sinners and nations. But that means that every individual and every nation will be found guilty when measured by the standard of God’s perfect righteousness. God does hate sin, but if God merely hated Haiti, there would be no missionaries there; there would be no aid streaming to the nation; there would be no rescue efforts — there would be no hope.

The earthquake in Haiti, like every other earthly disaster, reminds us that creation groans under the weight of sin and the judgment of God. This is true for every cell in our bodies, even as it is for the crust of the earth at every point on the globe. The entire cosmos awaits the revelation of the glory of the coming Lord. Creation cries out for the hope of the New Creation.

In other words, the earthquake reminds us that the Gospel of Jesus Christ is the only real message of hope. The cross of Christ declares that Jesus loves Haiti — and the Haitian people are the objects of his love. Christ would have us show the Haitian nation his love, and share his Gospel. In the midst of this unspeakable tragedy, Christ would have us rush to aid the suffering people of Haiti, and rush to tell the Haitian people of his love, his cross, and salvation in his name alone.

Everything about the tragedy in Haiti points to our need for redemption. This tragedy may lead to a new openness to the Gospel among the Haitian people. That will be to the glory of God. In the meantime, Christ’s people must do everything we can to alleviate the suffering, bind up the wounded, and comfort the grieving. If Christ’s people are called to do this, how can we say that God hates Haiti?

If you have any doubts about this, take your Bible and turn to John 3:16. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. That is God’s message to Haiti.

… the doctrine of hell serves very well as a test case for the slide into theological liberalism. The pattern of this slide looks something like this.

First, a doctrine simply falls from mention. Over time, it is simply never discussed or presented from the pulpit. Most congregants do not even miss the mention of the doctrine. Those who do become fewer over time. The doctrine is not so much denied as ignored and kept at a distance. Yes, it is admitted, that doctrine has been believed by Christians, but it is no longer a necessary matter of emphasis.

Second, a doctrine is revised and retained in reduced form. There must have been some good reason that Christians historically believed in hell. Some theologians and pastors will then affirm that there is a core affirmation of morality to be preserved, perhaps something like what C. S. Lewis affirmed as “The Tao.” The doctrine is reduced.

Third, a doctrine is subjected to a form of ridicule. Robert Schuller of the Crystal Cathedral, known for his message of “Possibility Thinking,” once described his motivation for theological reformulation in terms of refocusing theology on “generating trust and positive hope.” His method is to point to salvation and the need “to become positive thinkers.”Positive thinking does not emphasize escape from hell, “whatever that means and wherever that is.”That statement ridicules hell by dismissing it in terms of “whatever that means and wherever it is.” Just don’t worry about hell, Schuller suggests. Though few evangelicals are likely to join in the same form of ridicule, many will invent softer forms of marginalizing the doctrine.

Fourth, a doctrine is reformulated in order to remove its intellectual and moral offensiveness. Evangelicals have subjected the doctrine of hell to this strategy for many years now. Some deny that hell is everlasting, arguing for a form of annihilationism or conditional immortality. Others will deny hell as a state of actual torment. John Wenham simply states, “Unending torment speaks to me of sadism, not justice.” Some argue that God does not send anyone to hell, and that hell is simply the sum total of human decisions made during earthly lives. God is not really a judge who decides, but a referee who makes certain that rules are followed.

JP: John W asked some good questions about “the daughters of your people” in Ezek. 13:17–21. I found the ESV study Bible notes helpful.

Ezek. 13:17–21 Attention turns to women who give prophecies of their own devising. The term “prophetess,” usually found with genuine agents of God (e.g., Miriam in Ex. 15:20; Deborah in Judg. 4:4; Huldah in 2 Kings 22:14), is avoided with reference to these impostors. Focus shifts resolutely onto magical practices that are very difficult to clarify any further. The striking language of hunt for souls (Ezek. 13:18, 20) identifies this generally as illicit spiritual manipulation. Such behavior is forbidden (e.g., in Lev. 19:26, 31; Deut. 18:10–14).